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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-100

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शिखिध्वज उवाच ।
एवं चेत्तन्महाबुद्धे यादृशं कारणं परम् ।
कार्यं तादृशमेवेदं जगदित्येव वेद्म्यहम् ॥ १ ॥
śikhidhvaja uvāca ,
evaṃ cettanmahābuddhe yādṛśaṃ kāraṇaṃ param ,
kāryaṃ tādṛśamevedaṃ jagadityeva vedmyaham 1
1. śikhidhvajaḥ uvāca | evam cet tat mahābuddhe yādṛśam kāraṇam
param | kāryam tādṛśam eva idam jagat iti eva vedmi aham ||
1. śikhidhvajaḥ uvāca mahābuddhe evam cet tat,
aham idam kāryam jagat yādṛśam param kāraṇam,
tādṛśam eva iti eva vedmi
1. Śikhidhvaja said: "If this is so, O great intellect, then I know that this world (jagat), which is the effect, is precisely of the same kind as its supreme cause."
1. שִׁיכְֿהִידְהְוַאגַ' אמר: אם כך המצב, הוי בעל התבונה הגדולה, הרי כפי שהסיבה העליונה הינה, כך בדיוק הוא העולם הזה כתוצאה – כך אני מבין כעת!
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कुम्भ उवाच ।
यत्र कारणता तस्य कार्यं तदुपपद्यते ।
यन्न कारणमेवादौ तस्मात्कार्यं कुतो भवेत् ॥ २ ॥
kumbha uvāca ,
yatra kāraṇatā tasya kāryaṃ tadupapadyate ,
yanna kāraṇamevādau tasmātkāryaṃ kuto bhavet 2
2. kumbhaḥ uvāca | yatra kāraṇatā tasya kāryam tat upapadyate
| yat na kāraṇam eva ādau tasmāt kāryam kutaḥ bhavet ||
2. kumbhaḥ uvāca yatra tasya kāraṇatā,
tat kāryam upapadyate yat ādau kāraṇam eva na,
tasmāt kāryam kutaḥ bhavet
2. Kumbha said: "Where there is causality, its effect is understood to arise. But if something is not a cause in the very beginning, then how could an effect come from it?"
2. קוּמְבְּהַ אמר: רק במקום שבו קיימת סיבתיות, אפשר לדבר על תוצאה. אך כאשר מלכתחילה אין שום סיבה, כיצד תיתכן תוצאה כלשהי?
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नेहास्ति कारणं किंचिन्न च कार्यं कदाचन ।
विद्यमानमिदं सर्वं सर्वं शान्तमजं जगत् ॥ ३ ॥
nehāsti kāraṇaṃ kiṃcinna ca kāryaṃ kadācana ,
vidyamānamidaṃ sarvaṃ sarvaṃ śāntamajaṃ jagat 3
3. na iha asti kāraṇam kiñcit na ca kāryam kadācana |
vidyamānam idam sarvam sarvam śāntam ajam jagat ||
3. iha na kiñcit kāraṇam asti,
ca na kadācana kāryam idam sarvam vidyamānam jagat sarvam śāntam ajam
3. Here (iha) there is no cause whatsoever, nor is there any effect at any time. This entire existing world (jagat) is all tranquil and unborn.
3. כאן אין שום סיבה ואין שום תוצאה מעולם. כל העולם הקיים הזה אינו אלא שלווה אחת, בלתי נולדת.
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जायते कारणात्कार्यं यत्तत्कारणवद्भवेत् ।
यन्न जायत एवेह तस्मिन्सदृशता कुतः ॥ ४ ॥
jāyate kāraṇātkāryaṃ yattatkāraṇavadbhavet ,
yanna jāyata eveha tasminsadṛśatā kutaḥ 4
4. jāyate kāraṇāt kāryam yat tat kāraṇavat bhavet
| yat na jāyate eva iha tasmin sadṛśatā kutaḥ ||
4. kāryam yat kāraṇāt jāyate,
tat kāraṇavat bhavet yat eva iha na jāyate,
tasmin sadṛśatā kutaḥ
4. An effect, which arises from a cause, must itself possess a cause. For that which never originates here, how can there be any similarity?
4. תוצאה הנולדת מסיבה עשויה להידמות לסיבתה. אך לגבי מה שאינו נולד כלל, כיצד אפשר לדבר על דמיון?
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बीजमेव न यस्यास्ति तत्कथं वद जायते ।
अप्रतर्क्यमनाख्यं च यत्तस्य क्वेव बीजता ॥ ५ ॥
bījameva na yasyāsti tatkathaṃ vada jāyate ,
apratarkyamanākhyaṃ ca yattasya kveva bījatā 5
5. bījam eva na yasya asti tat katham vada jāyate |
apratarkyam anākhyam ca yat tasya kva eva bījatā ||
5. yasya bījam eva na asti,
tat katham jāyate vada apratarkyam anākhyam ca yat tasya bījatā kva eva
5. Tell me, how can that which absolutely has no seed (bīja) itself be born? And for that which is inconceivable and unnameable, where indeed could its seed-nature (bījatā) possibly reside?
5. אמור לי, כיצד מה שאין לו כל גרעין או זרע יכול להיוולד? ולמה שהוא בלתי נתפס במחשבה ובלתי ניתן לתיאור, היכן ימצא זרע?
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देशकालवशात्सर्वे हेतुमन्तः प्रमाणगाः ।
अकर्तृब्रह्मविषयः प्रमा कारणयोः कथम् ॥ ६ ॥
deśakālavaśātsarve hetumantaḥ pramāṇagāḥ ,
akartṛbrahmaviṣayaḥ pramā kāraṇayoḥ katham 6
6. deśakālavaśāt sarve hetumantaḥ pramāṇagāḥ |
akartṛbrahmaviṣayaḥ pramā kāraṇayoḥ katham ||
6. deśakālavaśāt sarve hetumantaḥ pramāṇagāḥ (bhavanti)
akartṛbrahmaviṣayaḥ kāraṇayoḥ pramā katham (bhavet)
6. All phenomena, being subject to space and time, are inherently caused and verifiable through valid means of knowledge (pramāṇa). How then can valid knowledge (pramā) concerning cause and effect apply to (brahman), which is non-agentive?
6. כל הדברים הנשלטים על ידי מקום וזמן נובעים מסיבות ונתונים להוכחה הגיונית. אך לגבי הַבְּרַהְמָן, שאינו פועל, כיצד ייתכנו הוכחה או סיבה?
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अकर्तृकर्मकरणे नास्ति कारणता शिवे ।
तस्मात्तत्कारणं नास्ति जगच्छब्दार्थवेदनम् ॥ ७ ॥
akartṛkarmakaraṇe nāsti kāraṇatā śive ,
tasmāttatkāraṇaṃ nāsti jagacchabdārthavedanam 7
7. akartṛkarmakaraṇe na asti kāraṇatā śive | tasmāt
tat kāraṇam na asti jagat śabdārthavedanam ||
7. śive,
akartṛkarmakaraṇe kāraṇatā na asti tasmāt tat kāraṇam na asti,
jagat śabdārthavedanam (api na asti)
7. O Śivā, in the absence of an agent, action, and instrument, there is no causality (kāraṇatā). Therefore, there is no such cause, and consequently, no true understanding of the meaning of the word 'world' (jagat) in that context.
7. במציאות המבורכת שבה אין פועל, אין פעולה ואין כלי פעולה, אין כל סיבתיות. לפיכך, אין כל סיבה לתפיסת המילה והמושג "עולם".
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ब्रह्मैव त्वं स्वरूपं सद्यत्स्थितं धारयस्व तत् ।
असम्यग्दर्शिविषयं तदेव जगदाचितम् ॥ ८ ॥
brahmaiva tvaṃ svarūpaṃ sadyatsthitaṃ dhārayasva tat ,
asamyagdarśiviṣayaṃ tadeva jagadācitam 8
8. brahma eva tvam svarūpam sat yat sthitam dhārayasva
tat asamyagdarśiviṣayam tat eva jagat ācitam
8. tvam sat svarūpam brahma eva (asi) yat sthitam tat
dhārayasva asamyagdarśiviṣayam tat eva jagat ācitam
8. Realize that you are indeed the ultimate reality (brahman), your true and eternal nature, which is ever-present. That very world, which is merely an object for those with incorrect perception, is pervaded by that (brahman) alone.
8. אתה עצמך הַבְּרַהְמָן! החזק בטבע האמיתי הזה שקיים תמיד. מה שנראה כעולם עמוס אובייקטים אינו אלא מושא לראייה בלתי מבוססת.
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चिन्मात्रमजरं शान्तं यदेकं तत्प्रमीयते ।
तेनैवायं जगद्ब्रह्म सच्छान्तं बुद्ध्यते वपुः ॥ ९ ॥
cinmātramajaraṃ śāntaṃ yadekaṃ tatpramīyate ,
tenaivāyaṃ jagadbrahma sacchāntaṃ buddhyate vapuḥ 9
9. cinmātram ajaram śāntam yat ekam tat pramīyate tena
eva ayam jagat brahma sat śāntam buddhyate vapuḥ
9. yat cinmātram ajaram śāntam ekam tat pramīyate tena
eva ayam jagat vapuḥ sat śāntam brahma buddhyate
9. That which is pure consciousness, ageless, peaceful, and singular, is truly known. By that (consciousness) alone, this very form of the world is understood to be the ultimate reality (brahman), which is real and peaceful.
9. התודעה הטהורה האחת, הבלתי מזדקנת והשלווה – רק היא מושגת. דרכה בלבד מבינים כי גופו של העולם הזה הוא הַבְּרַהְמָן האמיתי והשליו.
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अन्यथैव च यो भावश्चेतसः पृथिवीपते ।
स एव नाशः कथितः स्वानुभूतश्च पण्डितैः ॥ १० ॥
anyathaiva ca yo bhāvaścetasaḥ pṛthivīpate ,
sa eva nāśaḥ kathitaḥ svānubhūtaśca paṇḍitaiḥ 10
10. anyathā eva ca yaḥ bhāvaḥ cetasaḥ pṛthivīpate
saḥ eva nāśaḥ kathitaḥ svānubhūtaḥ ca paṇḍitaiḥ
10. pṛthivīpate cetasaḥ yaḥ bhāvaḥ ca anyathā eva
saḥ eva nāśaḥ kathitaḥ ca paṇḍitaiḥ svānubhūtaḥ
10. O King (pṛthivīpati), any other state or conception of the mind (cetas) is indeed declared to be its destruction (nāśa), and is so realized by the wise (paṇḍitaiḥ).
10. הוי מלך, המצב שבו רוחך פונה לכיוון אחר, נקרא פירוק והרס בפי החכמים, כפי שחוו זאת בעצמם.
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चित्तं नाशस्वभावं तद्विद्धि नाशात्मकं नृप ।
क्षणनाशो यतः कल्पचित्तशब्देन कथ्यते ॥ ११ ॥
cittaṃ nāśasvabhāvaṃ tadviddhi nāśātmakaṃ nṛpa ,
kṣaṇanāśo yataḥ kalpacittaśabdena kathyate 11
11. cittam nāśasvabhāvam tat viddhi nāśātmakam nṛpa
kṣaṇanāśaḥ yataḥ kalpacittaśabdena kathyate
11. nṛpa cittam nāśasvabhāvam nāśātmakam tat viddhi
yataḥ kṣaṇanāśaḥ kalpacittaśabdena कथ्यते
11. O King (nṛpa), know that the mind (citta) is by its very nature ephemeral and destructive. Because even that which is spoken of as the 'mind of an eon' (kalpacitta) refers to momentary destruction (kṣaṇanāśa).
11. דע, הוי מלך, כי פעילות החשיבה היא בעלת טבע של כליון; היא מתכלה במהותה, שהרי כליון רגעי הוא המאפיין של מה שמכונה חשיבה.
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असंकल्पनमात्रेण सम्यग्ज्ञानोदयात्मना ।
संकल्पः क्षीयते सिद्ध्यै स्वयमेवासदात्मकः ॥ १२ ॥
asaṃkalpanamātreṇa samyagjñānodayātmanā ,
saṃkalpaḥ kṣīyate siddhyai svayamevāsadātmakaḥ 12
12. asaṃkalpanamātreṇa samyagjñānodayātmanā
saṃkalpaḥ kṣīyate siddhyai svayam eva asadātmakaḥ
12. asaṃkalpanamātreṇa samyagjñānodayātmanā,
asadātmakaḥ saṃkalpaḥ svayam eva siddhyai kṣīyate.
12. Merely by the absence of mental ideation (saṃkalpa), through the emergence of right knowledge, ideation (saṃkalpa), which is by its very nature unreal (asat), is spontaneously destroyed for the sake of accomplishment.
12. רק על ידי הימנעות מיצירת מחשבות, ומתוך זריחת הידע הנכון, המחשבה – שהיא כשלעצמה חסרת קיום אמיתי – מתפוגגת מעצמה למען התממשות השחרור.
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नाम्नैवाङ्गीकृताभावं यदि विश्वं हि कथ्यते ।
विद्यमानं कथं तत्स्यान्ननु तामरसेक्षण ॥ १३ ॥
nāmnaivāṅgīkṛtābhāvaṃ yadi viśvaṃ hi kathyate ,
vidyamānaṃ kathaṃ tatsyānnanu tāmarasekṣaṇa 13
13. nāmnā eva aṅgīkṛtābhāvam yadi viśvam hi kathyate
vidyamānam katham tat syāt nanu tāmarasekhaṇa
13. he tāmarasekhaṇa,
yadi viśvaṃ hi nāmnā eva aṅgīkṛtābhāvam kathyate,
tat vidyamānam katham nanu syāt?
13. O lotus-eyed one (tāmarasekhaṇa), if the universe (viśva) is indeed described as something whose non-existence is acknowledged merely by its name, then how could that (universe) truly exist?
13. אם היקום כולו מוכר כחסר קיום אפילו בשמו, כיצד הוא יכול להיות קיים באמת, הוי יפה-העיניים?
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हस्तावुत्क्षिप्य यो ब्रूते शद्रोऽस्मीति भृशं गिरा ।
कथं स विप्रो भवति विप्रत्वं त्वस्य कीदृशम् ॥ १४ ॥
hastāvutkṣipya yo brūte śadro'smīti bhṛśaṃ girā ,
kathaṃ sa vipro bhavati vipratvaṃ tvasya kīdṛśam 14
14. hastau utkṣipya yaḥ brūte śūdraḥ asmi iti bhṛśam girā
katham saḥ vipraḥ bhavati vipratvam tu asya kīdṛśam
14. yaḥ hastau utkṣipya bhṛśam girā 'śūdraḥ asmi' iti brūte,
saḥ katham vipraḥ bhavati? tu asya vipratvam kīdṛśam?
14. How can he who raises his hands and loudly declares with his voice, 'I am a śūdra,' become a brahmin? And what sort of brahminhood would that be for him?
14. אדם שמניף את ידיו ומכריז בקול רם אני שׁוּדְרָה (בן מעמד המשרתים), כיצד ייתכן שהוא בְּרַהְמִן? ומה כבר עשויה להיות רוממות רוחו כ-בְּרַהְמִן?
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विवृत्तधातुरत्युच्चैर्मृतोऽस्मीति विरौति यः ।
मृतिमेवागतं विद्धि जीवनं तस्य संभ्रम ॥ १५ ॥
vivṛttadhāturatyuccairmṛto'smīti virauti yaḥ ,
mṛtimevāgataṃ viddhi jīvanaṃ tasya saṃbhrama 15
15. vivṛttadhātuḥ atyuccaiḥ mṛtaḥ asmi iti virauti yaḥ
mṛtim eva āgatam viddhi jīvanam tasya saṃbhrama
15. he saṃbhrama,
yaḥ vivṛttadhātuḥ atyuccaiḥ 'mṛtaḥ asmi' iti virauti,
tasya jīvanam mṛtim eva āgatam viddhi.
15. He who, with his vital elements disturbed (vivṛttadhātu), cries out very loudly (atyuccaiḥ), 'I am dead!' - understand that his life is indeed (eva) death itself, O confusion (saṃbhrama)!
15. מי שליחו נס והוא צורח בקול רם מתתי, דע כי המוות כבר השיג אותו, וכל חיוניותו אינה אלא אשליה.
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भ्रमाकृति यदस्तीह दृश्यतेऽलातचक्रवत् ।
मृगतृष्णाद्विचन्द्रादिबालवेतालकादिवत् ॥ १६ ॥
bhramākṛti yadastīha dṛśyate'lātacakravat ,
mṛgatṛṣṇādvicandrādibālavetālakādivat 16
16. bhramākṛti yat asti iha dṛśyate alātacakravat
mṛgatṛṣṇādvicandrādi bālaveṭālakādivat
16. yat iha asti bhramākṛti dṛśyate alātacakravat
mṛgatṛṣṇādvicandrādi bālaveṭālakādivat
16. What exists here and appears illusory is perceived just like the circle formed by a whirling firebrand, or like a mirage, a double moon, and other similar phenomena, or like the phantoms imagined by children.
16. כל מה שנראה בעולם הזה כצורת תעתוע – כמו מעגל אש מסתובב, מראית עין של מים במדבר, ירח כפול או שד מדומיין במחשבת ילד...
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तत्कथं किल नाम स्यात्सत्यं श्रमभरात्मकम् ।
अज्ञानभ्रान्तिरेवान्तश्चित्तमित्येव कथ्यते ॥ १७ ॥
tatkathaṃ kila nāma syātsatyaṃ śramabharātmakam ,
ajñānabhrāntirevāntaścittamityeva kathyate 17
17. tat katham kila nāma syāt satyam śramabharātmakam
ajñānabhrāntiḥ eva antaḥ cittam iti eva kathyate
17. tat śramabharātmakam satyam katham kila nāma syāt?
antaḥ ajñānabhrāntiḥ eva cittam iti eva kathyate
17. Therefore, how could that which inherently involves the burden of effort possibly be real? What is called the mind (citta) is nothing but the delusion of ignorance (ajñāna) residing within.
17. כיצד דבר המלא במאמץ ויגיעה יכול להיחשב לאמת? תעתוע הבורות הפנימי הוא בלבד מה שמכונה חשיבה (צִ'יטָה).
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अज्ञानमुच्यते चित्तमसत्सदिव संस्थितम् ।
असंवेदनमज्ञानं ज्ञानं संवेदनं भवेत् ॥ १८ ॥
ajñānamucyate cittamasatsadiva saṃsthitam ,
asaṃvedanamajñānaṃ jñānaṃ saṃvedanaṃ bhavet 18
18. ajñānam ucyate cittam asat sat iva saṃsthitam
asaṃvedanam ajñānam jñānam saṃvedanam bhavet
18. ajñānam cittam ucyate,
asat sat iva saṃsthitam.
asaṃvedanam ajñānam,
saṃvedanam jñānam bhavet
18. Ignorance (ajñāna) is referred to as the mind (citta), existing as if it were both real and unreal. Ignorance (ajñāna) is non-awareness, while knowledge is awareness.
18. תהליך החשיבה (צִ'יטָה) מכונה בורות, שכן הוא מופיע כאילו הוא קיים אף שהוא אינו קיים. היעדר תפיסה נכונה הוא בורות, ואילו תפיסה נכונה היא גְ'נָאיָאנָה (ידע טהור).
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अज्ञानसत्त्वसंवित्तेर्ज्ञानात्संवेदनात्क्षयः ।
जलज्ञानं मुधा भ्रान्तिः साधो मरुमरीचिषु ॥ १९ ॥
ajñānasattvasaṃvitterjñānātsaṃvedanātkṣayaḥ ,
jalajñānaṃ mudhā bhrāntiḥ sādho marumarīciṣu 19
19. ajñānasattvasaṃvitteḥ jñānāt saṃvedanāt kṣayaḥ
jalajñānam mudhā bhrāntiḥ sādho marumarīciṣu
19. sādho,
ajñānasattvasaṃvitteḥ jñānāt saṃvedanāt kṣayaḥ [bhavati].
marumarīciṣu jalajñānam mudhā bhrāntiḥ [asti]
19. The cessation [of ignorance] arises from the clear understanding of ignorance's (ajñāna) existence, from [true] knowledge, and from [true] awareness. O virtuous one, the perception of water in desert mirages is but a futile delusion.
19. חוויית מציאותה של הבורות נכחדת באמצעות גְ'נָאיָאנָה (ידע טהור) ותפיסה נכונה. הוי איש מורם מעם, הרעיון שיש מים בפאטה מורגאנה אינו אלא תעתוע שווא.
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नैतज्जलमिति ज्ञानात्संवित्तेः प्रविलीयते ।
इदं चित्तमिति प्रौढं यदज्ञानमलं हृदि ॥ २० ॥
naitajjalamiti jñānātsaṃvitteḥ pravilīyate ,
idaṃ cittamiti prauḍhaṃ yadajñānamalaṃ hṛdi 20
20. na etat jalam iti jñānāt saṃvitteḥ praviliyate
idam cittam iti prauḍham yat ajñānam alam hṛdi
20. hṛdi idam cittam iti prauḍham yat ajñānam alam,
etat jalam iti jñānāt saṃvitteḥ na praviliyate
20. That profound ignorance (ajñāna) rooted in the heart, which asserts 'this is the mind,' does not dissolve from consciousness (saṃvit) merely by knowledge like 'this is not water.'
20. מתוך הידיעה שאלה אינם מים, הדימוי נעלם. כך מציפה הבורות המושרשת בלב, החושבת כי פעילות החשיבה הזו (צִ'יטָה) היא ממשית.
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नास्ति चित्तमिति ज्ञानात्तत्समूलं विनश्यति ।
यथा रज्ज्वां भुजङ्गत्वमज्ञानभ्रमसंभवम् ॥ २१ ॥
nāsti cittamiti jñānāttatsamūlaṃ vinaśyati ,
yathā rajjvāṃ bhujaṅgatvamajñānabhramasaṃbhavam 21
21. na asti cittam iti jñānāt tat samūlam vinaśyati
yathā rajjvām bhujaṅgatvam ajñāna-bhrama-saṃbhavam
21. yathā rajjvām ajñāna-bhrama-saṃbhavam bhujaṅgatvam (na asti sarpaḥ iti jñānāt vinaśyati),
(tathā) cittam na asti iti jñānāt tat samūlam vinaśyati
21. Just as the perception of a snake in a rope, born from the delusion of ignorance (ajñāna), is utterly destroyed by the knowledge that 'there is no snake,' so too, by the knowledge 'the mind (citta) does not exist,' that (mind) vanishes completely, along with its very root.
21. אך מתוך הידיעה כי אין שום צִ'יטָה (פעילות חשיבה נפרדת), היא מושמדת מן השורש; ממש כפי שהאשליה של נחש בחבל, הצומחת מתוך תעתועי הבורות...
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न सर्पोऽयमिति ज्ञानाद्हृदि रूढात्प्रणश्यति ।
तथात्मनि मनोभूतमज्ञानभ्रमसंभवम् ॥ २२ ॥
na sarpo'yamiti jñānādhṛdi rūḍhātpraṇaśyati ,
tathātmani manobhūtamajñānabhramasaṃbhavam 22
22. na sarpaḥ ayam iti jñānāt hṛdi rūḍhāt praṇaśyati
tathā ātmani manobhūtam ajñāna-bhrama-saṃbhavam
22. hṛdi rūḍhāt na sarpaḥ ayam iti jñānāt praṇaśyati.
tathā ātmani ajñāna-bhrama-saṃbhavam manobhūtam (api praṇaśyati)
22. Just as the snake (illusion), which arises from the delusion of ignorance (ajñāna), vanishes by the knowledge 'this is not a snake,' firmly rooted in the heart, so too, that which is mind-born (manobhūtam) within the self (ātman) and originates from the delusion of ignorance (ajñāna-bhrama-saṃbhavam) vanishes.
22. ...נעלמת כאשר נטועה בלב הידיעה כי זה אינו נחש, כך נעלמת תופעת החשיבה שנוצרה בתוך ה-אָאטְמַן (העצמי) מתוך תעתועי הבורות.
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चित्तं नास्तीति विज्ञानाद्हृदि रूढाद्विनश्यति ।
चित्तं मनोऽहमित्यन्तर्यावदज्ञानसंभवम् ॥ २३ ॥
cittaṃ nāstīti vijñānādhṛdi rūḍhādvinaśyati ,
cittaṃ mano'hamityantaryāvadajñānasaṃbhavam 23
23. cittam na asti iti vijñānāt hṛdi rūḍhāt vinaśyati
cittam manaḥ aham iti antarya yāvat ajñāna-saṃbhavam
23. hṛdi rūḍhāt cittam na asti iti vijñānāt vinaśyati.
yāvat antarya cittam manaḥ aham iti ajñāna-saṃbhavam (asti)
23. By the special knowledge (vijñāna) that 'the mind (citta) does not exist,' firmly rooted in the heart, it (the mind's illusion) perishes. This internal thought, 'I am the mind, I am the ego (ahaṅkāra),' is born of ignorance (ajñāna) as long as it lasts.
23. היא נעלמת מתוך הכרה עמוקה בלב כי ה-צִ'יטָה אינה קיימת. המושגים חשיבה, מחשבה ותחושת האני (אַהַנְקָארָה) מתקיימים בפנים רק כל עוד קיימת בורות.
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न चित्तमस्ति नो चैवमहंकारादिसंयुतम् ।
किंचिदेव जगत्यस्मिन्संविदेकान्तनिर्मला ॥ २४ ॥
na cittamasti no caivamahaṃkārādisaṃyutam ,
kiṃcideva jagatyasminsaṃvidekāntanirmalā 24
24. na cittam asti no ca eva ahaṅkāra-ādi-saṃyutam
kiñcit eva jagati asmin saṃvid ekānta-nirmalā
24. asmin jagati cittam na asti,
ca eva ahaṅkāra-ādi-saṃyutam kiñcit na [asti].
ekānta-nirmalā saṃvid eva.
24. In this world, neither is there a mind nor anything associated with ego (ahaṅkāra) and so on. Only consciousness (saṃvid), utterly spotless, truly exists.
24. אין כל צִ'יטָה (פעילות חשיבה) ואין כל דבר הכרוך ב-אַהַנְקָארָה (אגו) בעולם הזה; כל מה שקיים אינו אלא תודעה טהורה וזכה לחלוטין.
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तया संकल्पचित्तादि कृतमासीद्विमूढया ।
अद्यासंकल्पतः सर्वं परित्यक्तं प्रबुद्धया ॥ २५ ॥
tayā saṃkalpacittādi kṛtamāsīdvimūḍhayā ,
adyāsaṃkalpataḥ sarvaṃ parityaktaṃ prabuddhayā 25
25. tayā saṃkalpa-citta-ādi kṛtam āsīt vimūḍhayā
adya asaṃkalpataḥ sarvam parityaktam prabuddhayā
25. vimūḍhayā tayā saṃkalpa-citta-ādi kṛtam āsīt.
adya prabuddhayā asaṃkalpataḥ sarvam parityaktam.
25. Previously, by that bewildered consciousness (saṃvid), intentions (saṃkalpa) and mental formations were created. Today, by that awakened consciousness (saṃvid), everything has been relinquished without volition (saṃkalpa).
25. כאשר תודעה זו הייתה שרויה באשליה, היא יצרה מחשבות שווא ופעילות חשיבה. כעת, משהתעוררה, היא זנחה את הכל באמצעות שחרור מכל מחשבה ורצון.
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संकल्पेन यदा याति त्वसंकल्पेन गच्छति ।
पवनेन महाबाहो ज्वालाजालमिवानले ॥ २६ ॥
saṃkalpena yadā yāti tvasaṃkalpena gacchati ,
pavanena mahābāho jvālājālamivānale 26
26. saṃkalpena yadā yāti tu asaṃkalpena gacchati
pavanena mahābāho jvālā-jālam iva anale
26. mahābāho! yadā [jīvaḥ] saṃkalpena yāti,
tu asaṃkalpena gacchati.
[idam] pavanena anale jvālā-jālam iva [bhavati].
26. O mighty-armed one, just as a mass of flames in a fire flares up due to wind and subsides (or behaves differently) without it, similarly, one progresses with volition (saṃkalpa) and moves (or ceases to move) without volition.
26. גירוי המחשבות מניע אותה, ואילו היעדר מחשבות מעלים אותה, הוי גיבור חיל, כשם שמשב רוח יכול ללבות קלע של להבות באש או להעלימו.
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आत्मतत्त्वैकघनया ततया ब्रह्मसत्तया ।
जगत्सर्वमिति व्याप्तं समुद्र इव वारिणा ॥ २७ ॥
ātmatattvaikaghanayā tatayā brahmasattayā ,
jagatsarvamiti vyāptaṃ samudra iva vāriṇā 27
27. ātma-tattva-eka-ghanayā tatayā brahma-sattayā
jagat sarvam iti vyāptam samudraḥ iva vāriṇā
27. ātma-tattva-eka-ghanayā tatayā brahma-sattayā sarvam jagat iti vyāptam,
vāriṇā samudraḥ iva [vyāptaḥ asti].
27. Thus, the entire universe is pervaded by the absolute existence (brahman), which is solidified as the sole reality of the self (ātman) and is continuously spread, just as the ocean is pervaded by its waters.
27. היקום כולו מולא ונחדר במציאות ה-בְּרַהְמַן (המציאות הקוסמית), שהיא ישות אחת ומוצקה של אמת ה-אָאטְמַן (העצמי), כשם שהאוקיינוס מלא במים.
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नाहमस्मि न चान्योस्ति न त्वं नैते न चित्तकम् ।
नेन्द्रियाणि न चाकाशमात्मा त्वेकोऽस्ति निर्मलः ॥ २८ ॥
nāhamasmi na cānyosti na tvaṃ naite na cittakam ,
nendriyāṇi na cākāśamātmā tveko'sti nirmalaḥ 28
28. na aham asmi na ca anyaḥ asti na tvam na ete na cittakam
na indriyāṇi na ca ākāśam ātmā tu ekaḥ asti nirmalaḥ
28. aham na asmi,
anyaḥ ca na asti,
tvam na,
ete na,
cittakam na,
indriyāṇi na,
ākāśam ca na.
tu ātmā ekaḥ nirmalaḥ asti.
28. I do not exist, nor does anyone else; you do not exist, nor do these (things), nor does the mind, nor the senses, nor space. Rather, only the one, pure Self (ātman) exists.
28. אני אינני קיים, ואין אדם אחר, אף אתה אינך קיים, וגם לא אלה, לא פעילות החשיבה, לא החושים ולא החלל. רק ה-אָאטְמַן (העצמי) הטהור והאחד הוא שקיים.
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घटाद्याकाररूपेण स एवायं विलोक्यते ।
इदं चित्तमयं चाहमिति कैव कुकल्पना ॥ २९ ॥
ghaṭādyākārarūpeṇa sa evāyaṃ vilokyate ,
idaṃ cittamayaṃ cāhamiti kaiva kukalpanā 29
29. ghaṭa-ādi-ākāra-rūpeṇa saḥ eva ayam vilokyate
idam citta-mayam ca aham iti kā eva kukalpanā
29. ayam saḥ eva ghaṭa-ādi-ākāra-rūpeṇa vilokyate.
idam ca citta-mayam aham iti kā eva kukalpanā!
29. This very (Self) is perceived in the forms of pots and other objects. What a deluded, false imagination (kukalpanā) it is to think, 'This is mind-made, and I am this!'
29. הוא בלבד נגלה בצורות של כדים ושאר חפצים. האמירה זוהי חשיבה וזהו ה'אני' שלי אינה אלא הזיה מוטעית.
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न जायते न म्रियते किंचिदस्मिञ्जगत्त्रये ।
केवलोऽयं चिदुल्लासः सदसद्भावनात्मना ॥ ३० ॥
na jāyate na mriyate kiṃcidasmiñjagattraye ,
kevalo'yaṃ cidullāsaḥ sadasadbhāvanātmanā 30
30. na jāyate na mriyate kiñcit asmin jagat-traye
kevalaḥ ayam cit-ullāsaḥ sat-asat-bhāvanā-ātmanā
30. asmin jagat-traye kiñcit na jāyate na mriyate.
ayam kevalaḥ cit-ullāsaḥ sat-asat-bhāvanā-ātmanā (astīti śeṣaḥ).
30. Nothing is born, nor does anything die, within these three worlds. This (entire reality) is merely a radiant manifestation of consciousness, appearing in the nature of both existence and non-existence (sat-asat-bhāvanā-ātmanā).
30. דבר אינו נולד ודבר אינו מת בשלושת העולמות הללו. כל זה אינו אלא זריחת התודעה הטהורה, המופיעה בתור מושגים של יש ואין.
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सर्वमात्मा परंब्रह्म सकृत्प्रकटमाततम् ।
द्वित्वैकत्वे न विद्येते न भ्रान्तिर्न च संभ्रमः ॥ ३१ ॥
sarvamātmā paraṃbrahma sakṛtprakaṭamātatam ,
dvitvaikatve na vidyete na bhrāntirna ca saṃbhramaḥ 31
31. sarvam ātmā param brahma sakṛt prakaṭam ātatam
dvitva-ekatve na vidyete na bhrāntiḥ na ca sambhramaḥ
31. sarvam ātmā param brahma (asti).
(tat) sakṛt prakaṭam ātatam (ca asti).
dvitva-ekatve na vidyete.
bhrāntiḥ ca sambhramaḥ na (vidyete).
31. Everything is the Self (ātman), the Supreme Absolute (brahman), which is eternally manifest and pervasive. Neither duality nor unity exist; there is no delusion (bhrānti) and no confusion.
31. הכל הוא ה-אָאטְמַן (העצמי), ה-בְּרַהְמַן העליון, הנגלה תמיד בכל מקום. אין שם דואליות ואין אחדות, לא תעתוע ולא בלבול.
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सर्वेन्द्रियगणाकारे सन्नेवासि सखे ततः ।
न दह्यसे महाबुद्धे न च क्वचन लिप्यसे ॥ ३२ ॥
sarvendriyagaṇākāre sannevāsi sakhe tataḥ ,
na dahyase mahābuddhe na ca kvacana lipyase 32
32. sarvendriyagaṇākāre san eva asi sakhe tataḥ
na dahyase mahābuddhe na ca kvacana lipyase
32. sakhe mahābuddhe sarvendriyagaṇākāre san eva
asi tataḥ na dahyase ca na kvacana lipyase
32. O friend, O great intellect, though you are present as the very form of all sense-groups, you are neither burned nor stained anywhere.
32. בהופיעך בצורת כל החושים, הינך היש הטהור עצמו, רעי. לפיכך, הוי בעל תבונה שגבוהה, אינך נשרף ואינך מוכתם מדבר.
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न ते विनश्यति सखे न च किंचिद्विवर्धते ।
निर्मलाकाशरूपस्य कैवल्यानन्तरूपिणः ॥ ३३ ॥
na te vinaśyati sakhe na ca kiṃcidvivardhate ,
nirmalākāśarūpasya kaivalyānantarūpiṇaḥ 33
33. na te vinaśyati sakhe na ca kiñcit vivardhate
nirmalākāśarūpasya kaivalyānantarūpiṇaḥ
33. sakhe te na kiñcit vinaśyati ca na vivardhate
nirmalākāśarūpasya kaivalyānantarūpiṇaḥ
33. O friend, for you, nothing is destroyed, nor does anything increase, as you are of the nature of the pure sky and whose form is of infinite freedom (kaivalya).
33. דבר ממה ששייך לך אינו נכחד, ידידי, ודבר אינו גדל, כי טבעך הוא כחלל הזך והינך דמות השחרור המוחלט (קַאיוַלְיָה) האינסופי.
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इच्छानिच्छात्मिके शक्ती येतरापि त्वमेव च ।
न ह्यंशुव्यतिरेकेण शशाङ्क उपलभ्यते ॥ ३४ ॥
icchānicchātmike śaktī yetarāpi tvameva ca ,
na hyaṃśuvyatirekeṇa śaśāṅka upalabhyate 34
34. icchā anicchā ātmike śaktī ye itarā api tvam eva
ca na hi aṃśuvyatirekeṇa śaśāṅkaḥ upalabhyate
34. icchā anicchā ātmike śaktī ye itarā api ca tvam eva (asi).
hi aṃśuvyatirekeṇa śaśāṅkaḥ na upalabhyate.
34. The two powers (śakti), will and non-will, which are of the very nature (ātman) of the self, and indeed, whatever other (power) there may be, that also is you. For certainly, the moon is not perceived without its rays.
34. עוצמות הרצון והיעדר הרצון, וכל שאר העוצמות (שַׁקְתִי), אינן אלא אתה עצמך. הרי לא ניתן למצוא את הירח בנפרד מקרני אורו.
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अजमजरमनाद्यजस्वभावं सकृदमलं विलसत्सदैकरूपम् ।
विगलितकलनं कलाख्यलीलं सदुदितमाद्यमजं तदात्मतत्त्वम् ॥ ३५ ॥
ajamajaramanādyajasvabhāvaṃ sakṛdamalaṃ vilasatsadaikarūpam ,
vigalitakalanaṃ kalākhyalīlaṃ saduditamādyamajaṃ tadātmatattvam 35
35. ajam ajaram anādyajasvabhāvam sakṛt
amalam vilasat sadā ekarūpam |
vigalitakalanam kalākhyalīlam saduditam
ādyam ajam tat ātmatattvam ||
35. tat ātmatattvam ajam ajaram anādyajasvabhāvam sakṛt amalam vilasat sadā ekarūpam vigalitakalanam kalākhyalīlam saduditam ādyam ajam.
35. That reality of the Self (ātman) is unborn, ageless, by nature beginningless and unborn, eternally pure, ever-resplendent, of an eternally single form, free from all divisions, whose divine play (līlā) is known as its aspects (kalā), ever-manifest, primeval, and unborn.
35. לא נולד, אינו מזקין, ללא ראשית ובעל טבע בלתי נולד, נקי מכל רבב, זורח תמיד בצורה אחת יחידה, משוחרר מכל תפיסה מוגבלת, שמשחקו הוא ביטוי העולם, זורח לעד, קדמון ובלתי נולד – כזאת היא אמת ה-אָאטְמַן (העצמי).
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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 (current chapter) Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216